A new history of ecclesiastical writers containing an account of the authors of the several books of the Old and New Testament, of the lives and writings of the primitive fathers, an abridgement and catalogue of their works ... also a compendious history of the councils, with chronological tables of the whole / written in French by Lewis Ellies du Pin.

The Third Classe.

THE Letters of the Third Classe are all those that St. Augustin writ from the Year 411. to the end of his Life.

The First, which is the 124th. is directed to Albina, old Melania's Daughter, to Pinianus, and to the younger Melania, who had retired into Sicily, and from thence into Africa, after the Death of Rufinus, in the Year 411. and were come to Tagasta, when St. Augustin wrote this Letter; whereby he excuseth himself, that the Condition of the Church at Hippo, rather than the Severity of the Winter, hindred him from coming to them.

Pinianus being come to Hippo, to see St. Augustin, as he was celebrating the Holy Mysteries, the People demanded, that he should be ordained Priest, and obliged him to Swear, That he should not leave the Town of Hippo; and that, if he took Orders, he would be ordained no where, but at Hippo. Albina, and her Children, complained of that Violence; believing, that the Men of Hippo had no other Design in doing so, but to fix in their Church so Rich a Man as Pinianus was; pretending, that the Oath forced upon him was not binding. St. Au∣gustin writes to Alypius, the 125th. Letter, to justifie both himself, and his People, of the Su∣spicions entertained of him upon that Subject, praying Alypius to remove them. He speaketh afterwards of Pinianus his Oath, and of the Obligation to keep it; whereupon, he layeth down the following Principles about the Matter of Oaths. First, That none ought to Swear to a Thing forbidden, whatsoever Fear he may be in of Death if he Sweareth not; and that he ought rather to suffer Death. 2. That when a Man has Sworn, by constraint, to a lawful Thing, he is bound to Discharge it; and cannot dispense himself from it, without being guilty of Perjury. 3. That the Bond of an Oath is performed, not when we do what is signified by the Letter, or the Terms, wherein the Oath is expressed, but when we observe what the Imposer of the Oath expects, if it be known when the Oath is taken: and so a Man may be Perjured in keeping

what is signified by the Terms of the Oath, if he defeats the Expectation of him to whom the Oath is made; and that, on the contrary, this being done, there is no Perjury, though the Letter of the Oath is not observed in its proper Sence. From whence he concludes, That though Pinianus is not bound to abide at Hippo, as if that City were made a Prison for him; yet he is obliged, by his Oath, to dwell there as an Inhabitant, with Liberty to go and come, but not to go away never to return.

In the following Letter to Albina, St. Augustin justifies himself from the Accusation that was made against his People, for detaining Pinianus out of Covetousness. He saith, That such Imputations reflect upon him, because he is Administrator of the Church's Goods, where∣as the People neither disposes of, nor profits by them. Wherefore, to clear himself absolutely, he is obliged to make Oath, and to take God to witness, as he doth in this Letter, That the Administration of the Church's Goods is a Charge to him. He discourses again of the Va∣lidity of Pinianus his Oath, and of the Obligation he lay under to execute it.

The 127th. to Armentarius, and Paulina his Wife, was written soon after Rome was taken. He exhorts them not to regard this present Life; shewing also, how much they were obliged to keep the Vow of Continency, which they had made. This Letter is full of most Excellent Thoughts against the Love of the World, and of Life. Among other things, he particularly takes notice, That if, to prolong this Transitory Life, Men are not afraid to take so much Pains, to undergo so many Dangers, and Losses, much more ought they to expose themselves, for that Life which is Eternal: That all the Pains we take in this Life, to prevent Death, tend to nothing else but to keep us in Misery; that we constantly avoid the present Death; that we may be exposed to the Fear of all possible Ones. What (saith he) do not those Men endure, whom the Physicians force to endure, Fire, and the Knife; and, What is the Consequence of so many Pains? Is it to escape Death? No! but to die a little later. The Pains are certain, but the preserving of Life is uncertain; and very often the Patient dies in those Torments, to which he exposes himself for fear of Death; and chusing to suffer not to die, instead of chusing to die to pre∣vent suffering, it happens that they meet with Death in the midst of those Sufferings, which they chuse to undergo to avoid it▪ But the greatest Evil, and the most to be abhorred, is, That to lengthen this wretched Life a little, we displease God who is the spring of true Life.▪ Besides, tho' such a miserable Life, as this is, could continue for ever, yet were it not to be compared with an happy Life, tho' never so short. In the mean time, the love of this Life, as short as miserable, makes us lose a Life that is not only Happy, but Eternal; tho' in that very Life, which we so unhap∣pily love, we seek for nothing but what we may be secure of in the other, and which the love of this makes us lose. For what do we love, by loving a Life so wretched, and so short? It is not the mise∣ry of it, since we desire to be happy, nor the shortness of it, since we fear to see the end. We love it therefore, only because it is Life; and this alone, makes us love it, tho' short and miserable. From these Principles he concludes, That we should love nothing but eternal Life; shake off all Clogs, and Cares of present Things; cleave solely to Jesus Christ, to whom we should have our Recourse, as to the chief Physician, who alone is able to ease our Pains, and satisfie our Desires.

The 128th. Letter, is a Declaration of the Catholick Bishops to Marcellinus. The Empe∣ror's Commissioner, appointed to be at the Conference betwixt the Catholick Bishops, and the Donatists, by which Declaration they submit themselves to all the Conditions of the Order, given by Marcellinus; and give their consent, That in case the Donatist Bishops yield in the Conference, and be convicted of Schism, yet they should be maintained in their Dignity; so that in the Places, where there was a Bishop of each Communion, they should Govern joint∣ly, till the Death of the one; or that both should give up, and a Third be chosen: And, that though they granted this Advantage to the Donatists, yet they made no Conditions for themselves, but were contented to lose their Dignity, if the Donatists had the better in the Conference.

Marcellinus, by his Order, had appointed a certain Number of Bishops of each Party, to be at the Conference; but the Donatists desiring to be all there, made a Solemn Declaration. The Catholick Bishops gave their Consent by the 129th. Letter. The time of these Two last cannot be doubted, seeing they relate to the Conference at Carthage, appointed the 14th. of October, 410. and began the 1st of June, 411.

The 130th. is directed to the illustrious and pious Lady Proba Falconia, the Widow of Probus, Praefectus Praetorio, and Consul in 371. who withdrew into Africa after the taking of Rome. This Holy Widow having desired St. Augustin to write to her concerning Prayer, this Saint gives her, by this Letter, excellent Instructions about the manner how we ought to Pray, and the necessary Disposition to do it well. He discourses there of the Contempt of Riches, of renouncing the World, of that true Happiness which ought to be pray'd for, and of love of our Neighbour. He proves, That true Praying is from the Heart. He explains in few Words, the Lord's Prayer; shewing; That it contains what we are to Pray for. He observes that we may desire to be delivered from Pain, Sickness, and Afflictions; but that we are not to desire with impatience, nor to think that God regards us not, when we obtain not that ease which we desire. This Letter is full of very Christian and Sublime Maxims, and Notions, very useful for Pious Persons.

The 131st. to the same Lady, hath nothing Remarkable; he thanks her for enquiring after his Health.

In the 132d. Letter, St. Augustin exhorts Volusian, to whom it is written, to read the Scrip∣tures, and to propose to him those Difficulties which he shall meet with.

In the 133d. Letter, St. Augustin entreateth. Marcellinus not to punish those Donatists with Death, who had confessed their Crimes by Torture; and to have respect, in the Choice of Pu∣nishments, to that Meekness which the Church professeth to exercise towards all Men.

The next Letter contains the like Entreaties to the Proconsul, Apringius. Both these were written after the Imperial Law against the Donatists was enacted in 412.

By the 135th. Volusianus desires a Solution of the Difficulties proposed against the Christian Religion, which centred all in this Objection, How God should so humble himself as to become Man? With this Letter came another from Marcellinus, which is the 136th. wherein he desi∣reth St. Augustin, to answer the Questions made by Volusianus; adding some other Objections of the Enemies of the Christian Religion. They said, That God had abolished the Old Law, either out of Inconstancy, or because he was weary of it. That the Doctrine of the Gospel was contrary to States; and that the Christian Emperors had done great Dis-service to the Af∣fairs of the Common-wealth.

St. Augustin in the 137th. answereth Volusianus his Questions. He lays down this Rule at First, That though there are such Deep Things in the Scripture, that a Man may daily make new Discoveries, how Learned and Quick soever he be; yet it is not difficult to arrive to the Knowledge of what is necessary to be known to be Saved. Afterward, he answereth Volusianus his Question concerning the Incarnation; shewing, That though the Word was made Man; yet he did not give over the Care of Things upon Earth, nor ceased to be every where, and to Govern all Things: That the Union of the Soul with the Body, which daily happeneth, is not less difficult to be comprehended than that of God with Man; which happened but once to save Men from their Sins. Here he lays down very powerful Arguments, to perswade Men to believe the Incarnation of Jesus Christ; as, The Original of the People of Israel; God's Deal∣ings with them; his chusing them to be his beloved People; the Laws and Ceremonies of the Old Testament, which had all a relation to Jesus Christ; the Predictions of the Prophets; the Life, Actions, and the Death of Christ; the Establishment of the Church; its Encrease, and Preservation; the greatness and sublimity of the Morals that were taught in it; the plain Stile of the Scripture, which makes it accessable to all Mankind, though there are such Depths, as few Minds can penetrate, and other such Considerations which are sufficient to prove the Truth of the Christian Religion.

In the following Letter, St. Augustin replies to the Objections made by Marcellinus: The First is about the Alteration of the Old Law, which they imputed either to Envy, or to In∣constancy in God. St. Augustin saith, That God is unchangeable in all that concerns himself; and, that as he hath given Precepts, and Ordinances for the Good of Man, so it is for the same End that he sometimes changeth them; as he judgeth it may be more conveni∣ent for them.

The Second Objection, proposed by Marcellinus, seems more difficult. They accused Christ's Doctrine, as inconsistent with the Well-being of the State; because it forbids rendring Evil for Evil; Commands turning the other Cheek; giving the Cloak also to them that offer to take our Coats; and to go Two Miles with him that forceth us to go one. These Precepts say they, are contrary to the Practice of Common-wealths: For who is he that will suffer his Enemy to take away his Goods? Who doth not seek to return Evil for Evil to Barbarians, who come to lay the Provinces of the Empire waste?

St. Augustin refutes this Objection; showing, that this Maxim here looked upon as contra∣ry to the good of the State, was a Maxim of the Old Romans, who thought it worthy of their Greatness, and profitable for the Common-wealth to forgive Injuries: That Cicero exal∣ting Caesar for a great Prince, commendeth him for his readiness to forgive Injuries: That such Things are read with Admiration in Profane Writings, whilst they are despised in Christian Books, where they are more Plainly, and more nobly expressed. He proves afterwards, That these Divine Books are so far from being contrary to the Happiness of Governments, that they are most proper to maintain Peace and Concord: That however, they are not to be under¦stood literally; and that we are not absolutely forbidden to defend our selves, or to punish Crimes; but only, that Men should not act by a Principle of Revenge, but with a Design to do good to him that offends us: So that these Precepts of Jesus Christ, have respect to the Dis∣position of the Heart, rather than to what is done outwardly, and tend only but to preserve Patience, and Charity in their Hearts, leaving us the Liberty to do what we think may con∣duce most to the Advantage of those to whom we desire to do Good.

Having alledged both Christ's and St. Paul's Example, to justifie such a Carriage; he adds, That this hinders not the Execution of Justice against Evil Doers, provided it be done with a Spirit of Charity: That War it self may be managed with the same Spirit, when Men desire to Conquer, with a Design to do Good to the Vanquished, and keep them from doing Hurt. Then he answereth Marcellinus's last Objection; shewing, That the Christian Emperors ought not to be charged with the decay of the Empire; the Heathen themselves having confessed, that their own Manners, and the Vices of the Romans, were the main Causes of it. He

sheweth, likewise, how Contemptible the Juglings of Apollonius, and Apuleius were, in com∣parison of the Miracles of Christ, and his Apostles.

The 139th. Letter is likewise directed to the same Marcellinus, but upon another Subject. He speaks of Publishing the Acts of the Conference at Carthage: He earnestly conjures him to hinder the Donatists, that were cast into Prison, from being put to Death. He mentions his Books of Baptism; His Abridgment of the Conference of Carthage; A Letter to the Donatists; Two foregoing Letters; and that which follows, directed to Honoratus: Whereby it appears, that all these Discourses belong to the Year 412.

The 140th. Letter, is this just now mentioned, directed to Honoratus, and written concern∣ing Five Questions. He treats of Grace, of the New Covenant, and of the Design of Christ's Incarnation. He observes, at first, that every Man hath a Soul endued with Reason; but very different Uses are made of it. Some use their Reason with no other prospect but to please their Senses; others on the contrary, seek after those good things which concern their Soul, and which are of a Nature above their own. The Soul may make a good use of Temporal Happi∣ness, but that is only when it is apply'd to the Service of the Creator: for all Substances being good in their Nature; it is a good thing to use them in order, and not thereby to oppose the Order of the Creator: And the ill use which Men make of good things, doth not hinder the good use, which God knows how to make, even of evil ones. For his Justice by Punishing, brings into order those whose Injustice put them out of order by Sin. God granted this Tem∣poral Felicity in the Old Covenant, which neither promised, nor afforded any but Temporal Advantages; but at the same time he revealed the New Covenant, whereof the Old was but a Figure; Tho' but a small number of Saints have taken notice of it, and even these, though Ministers of the Old Covenant, belong'd to the New. But in the fulness of time, the Word of God was united with Man to be a Light to the Nations, and those that received it, became the Children of God, not Children by Nature as Jesus Christ is, but Children by Adoption and Grace. It is he that taught us to despise the things of this Life, and to value none but those which we shall enjoy in the other. This is the Oeconomy of the New Covenant, which St. Augustin explains at large in this Letter. He proveth it by the Exposition of the 22d. Psalm, which begins with these words, My God, my God, why hast thou for saken me? Which was the Subject of Honoratus's first Question. He insists chiefly upon shewing, That Christians ought not to put their Trust and Confidence in the good things of this World; but to love and seek after that only which concerns the next. This is almost the sole design of this Letter, to justifie that the love of Spi∣ritual and Eternal Blessings is the only aim of the New Covenant; To the same purpose he expounds also the beginning of St. John's Gospel; the Parable of the ten Wise and ten Foolish Virgins; these words of St. Paul, Eph. 3. I pray God that being firmly settled, rooted and grounded in love, you may be able to comprehend with all Saints, what is the breadth, and length, and heighth, and depth; and what is said in the Gospel concerning utter Darkness, which were the Subject of Honoratus's five Questions. This Man was but a Catechumen, and yet St. Augustin sets before him the most sublime and the highest things of the Christian Religion; and yet when he speaks of the Eucharist, he doth not clearly explain it; but only tells him, That he shall know after Baptism, in what time, and after what manner it is offered: But he declareth plainly enough what he believed concerning the Eucharist, saying, That Proud Men who come to the Lord's Table, do indeed receive his Body and Blood, and adore it, but they are not fed therewith; because they imitate him not, and though they eat it, yet they refuse to become poor as he was. At the latter end of his Letter, he speaketh against those who put their Confidence in their own Strength, and not in the Grace of Jesus Christ. This is in short what St. Augustin treats of in this Letter, which may be looked upon as a Treatise, as he says himself in the Conclusion, and in his Retractations; where he places it amongst his entire Discourses.

The 141st. is a Synodical Epistle of an Assembly of Catholick Bishops held at Cirta, directed to all the Donatists, whereby they are exhorted to return into the Church; Their Bishops having been so solemnly confounded and convicted in the Conference at Carthage, of which he gives a short Abridgment in that Letter. It bears Date the 14th. of June 412.

The next Letter to Saturninus, Euphratus, and the Clergy newly returned into the Unity of the Church, is of the same time. St. Augustin Congratulates their re-union, endeavours to con∣firm them in the good Resolution they had taken, and exhorts them to discharge their Ministery faithfully.

In the 143d. Letter, St. Augustin answereth a Question proposed to him by Marcellinus, to whom it is written: namely, where the Magicians of Egypt could find VVater to turn into Blood, when Moses had turned all the VVater that was there already. He saith, That this Question may be answered two ways; either by saying, That they took Water out of the Sea; or, by supposing, That the Plagues of Egypt had their Effect only where Egyptians were, but not where the Children of Israel dwe••t. Having thus dis-entangled himself of the Question, he explains some Passages of his Books concerning Free-Will, and the Original of Souls. He con∣fesses, That his Writings having been written with Precipitation, some faults could not but creep in. He sincerely acknowledgeth, That even in Writing he perceived faults, and that he corrects and reproves them, being far from hiding or defending them. He saith, That he is not like those, who through excessive love of themselves, and to cover their own Errors, would leave others in theirs; That he would not have his best Friends to say, That he was not mistaken.

He wisely observeth, That none ought to approve the Commendation given by Cicero to one, That he never uttered one word which he wished afterwards he had not spoken. This says he, belongeth to a Mad man, rather than to a Wise man; This cannot be applied but to Divine Persons, by whom the Holy Ghost hath spoken. He confesses, That he is still uncertain con∣cerning the Origin of our Souls; because neither Scripture nor Reason have determined the Point. He further saith, That Scripture and Reason cannot be contrary to one another; That if Reason seems to be contrary to the Scripture, it is a false Light, it is not right Reason. That if what is drawn from Scripture, is found directly opposed to clear Reason; there must be a mis-understanding of the Scripture. Lastly, He refutes Volusianus, who would hardly believe what he had writ to him, that the Blessed Virgin could conceive Jesus Christ, and remain a Virgin still: This Letter is of the Year 412. for it is written after the 139th. and there St. Augustin Answers a Letter of Marcellinus, brought by Boniface, who was with Marcellinus when St. Au∣gustin writ the 139th. Letter.

In the 144th. Letter, St. Augustin Congratulates the Men of Cirta, who returned to the Church exhorting them to give God thanks for it, as being the effect of his Mercy. He saith, That the Change of those who quit a Debauched Life to lead a better, without giving up themselves to God; as that of Polemon was, ought however to be look'd upon as God's Work. For, saith he, nothing but the heighth of Pride and of Ingratitude, can imagine that the Beauty of the Body, Strength, and Health are God's Gifts; and that Chastity, which makes the Beauty of the Soul, can be the work of Man. Whence he concludes, That the Conversion of those to whom he writ, is much the rather the Work of God's Mercy. He exhorts them to acknowledge it. To God, saith he, you are to give Thanks; fear him if you will be kept from falling, love him if you intend to go forward. DEUM TIMETE NE DEFICIATIS, AMATE UT PROFICIATIS. This Letter was written after the Conference at Carthage.

The 145th. to Anastasius comprehendeth most of St. Augustin's Principles of Justification, for having observed that the World is more to be feared when it fawns upon us, than when it torments us, he layeth down these following Principles, 1. That the love of earthly Goods cannot be totally laid aside in this Life, and it will always have a share in our best Actions. 2. That the Will of Man cannot be called Free, without the assistance of Grace. 3. That the Law serveth to make us know our Impotency, that we may have our recourse to Grace. That Sin is not overcome whil'st Men forbear it meerly for fear of Punishment. For, saith he, though Men go not so far as to the outward Action, yet the secret Desire of doing Evil, in the heart, which is restrained only by the fear of Punishment, is a Tyrant that keeps us in Slavery, And thus it may be said, That whosoever abstaineth from Sin, only for the dread of Suffering, is not altogether an Enemy to Sin; because he is not perfectly in love with Righteousness; and that Sin is not properly hated, but proportionably as Righteousness is loved. INIMICUS ERGO EST JUSTI∣TIAE QUI POENAE TIMORE NON PECCAT▪ TANTUM POR∣RO QUISQUE PECCATUM ODIT, QUANTUM JUSTITIAM DILIGIT. 5. That the love of Righteousness ought to go further than the love of Sin; because it should proceed so far as that all the Mischief which can thereby befall our Bodies, may not hinder us from practising our Duty; and so nothing may separate us from the love of Jesus Christ, and Righteousness. 6. It is the Holy Ghost who poureth that Charity into our Hearts; we have it not of our selves, and when we find our selves destitute of it, we must, Ask, Seek, and Knock; addressing our selves to God by Prayer. This Letter was written about the time that the Pelagian Herefie began to be known in Africa, in 413.

The following, which is a Letter of Thanks to Pelagius, is likewise about the same time, as St. Augustin observes in the 26th. Chap. of the Book of the Acts of Pelagius. He having already heard that this Man opposed the Grace of Jesus Christ, he hints at some thing of it in this Letter; wishing, That God would give him such Grace as might make him good always; praying him, That he would beg of God to make him such, as he believed him to be already; adding in the end of the Letter, I pray God, my Dear Brother, that he would be pleased to make you accepta∣ble in his sight.

St. Augustin in his Retractations, mentions the two following Letters; The 147th. to Pauli••••, and the 148th. to Fortunatianus Bishop of Sicca, and placeth them after the Books composed in 412. And indeed, this Bishop of Sicca, who was at the Conference of Carthage, died in 413. and Urbanus succeeded him, and was deputed that very Year to go to Rome. St. Augustin proves in both those Letters, That God cannot be seen with bodily Eyes. In the former, he explains, What it is to see God; How he is seen; Who they are that have seen him; and, Who shall see him hereafter.

The 149th. is an Answer of St. Augustin, to the Questions proposed by St. Paulinus, in the 121st. Letter, about some Passages of Scripture; He critically examines the Difficulties that were raised about St. Paul's Epistles, and gives a Rational Account of them. This Letter was written about the Year 414. after the Promotion of Urbanus to the Bishoprick of Sicca.

The 150th. is written to Proba, and to her Daughter Juliana; He wishes them joy, That Demetrias, Juliana's Daughter, had consecrated her self to God in vowing Virginity. It is full of noble Expressions, in Commendation of Vi••ginity.

Count Marcellinus, who presided at the Conference of Carthage, was Executed in the Year 413. at Carthage, with his Brother Apringius, by order of Count Marinus, being Accused of

abetting Heraclianus his Rebellion: St. Augustin being his Friend, and knowing his Innocency, used all his Endeavours to hinder that Judgment; and was sensibly affected for the Death of those innocent Persons. A great Lord, one Caecilian, St. Augustin's Friend, and an Enemy to the two Brothers, being at Carthage the same time when this Judgment was given, was suspected to have had a hand in it; and St. Augustin having forborn writing to him for some time, this Lord thought that he had also conceived the same Suspicion; wherefore he wrote to St. Augustin about it. To this Letter St. Augustin returns an Answer in the 151st. wherein he represents, both the Cruelty and Injustice of Marinus's Judgment, and what had made the World believe that Caecilian had a hand in it. Yet he professes not to believe it, considering what he had written to justifie himself; but he exhorts him to renounce all manner of Friendship with Marinus. After∣wards he makes a Panegyrick upon these two Brethren without naming them, and particularly of Marcellinus; giving an Account of the edifying Discourses he made in the Prison: This is a remarkable thing. St. Augustin declares, That having been to visit him in the Prison, he deman∣ded of him, whether he had ever committed any Sin for which he ought to have done Penance; and that Marcellinus made him this Answer, That he took to witness those Sacraments which that hand brought him, that neither before nor after Marriage, he ever touch'd any Woman, but his own Wife. This Passage teaches us, That Pastors were careful to visit Prisoners, to assist, and carry the Sacraments to them, and enjoyned them Penance when they found them guilty of great Sins; and there is no doubt, but that after Penance they also gave them Absolution, when they feared that they should be Condemned to Die; but upon condition, that if they escaped Death they should fulfil their Penance. At last, St. Augustin sets Marcellinus his Innocence against the Cruelty and unworthiness of Marinus's Action, whom he describes as a very ill man, who had Sacrificed those two innocent Persons to please the Donatists. He again advises Caecilian to abhorr that Action, and to conceive such an Indignation against him that committed it, as might oblige him to a Penance proportionable to the greatness of his Crime. At last, he tells him, That being of such an Age, and of such Probity, he ought no longer to continue a Catechumen. Marcellinus, who had been so barbarously used by Marinus, was justified at Court. St. Au∣gustin saith, That there was not so much as need of a Pardon from the Emperor, and had not Marinus hastned the Judgment against Marcellinus, without waiting for the Bishop's Answer, who was sent to the Emperor to sollicit his Pardon, he had been acquitted; and accordingly, Ma∣rinus was disgraced, and the Memory of Marcellinus honoured by the Emperor Honorius, who by a Law of the Third of August 414. Registred in the Theodosian Code, B. 16. Tit. 5. L. 55. confirms all that he had done against the Donatists, and gives him the Title of Marcellinus of Glorious Memory.

The 152d. Letter is from Macedonius, Lieutenant of Africa, who desires to know of St. Augustin, whether Religion permits Bishops to make Applications to Judges to obtain favour for Enemies, as they did at that time, and as St. Augustin often did of Macedonius. This Magistrate could hardly believe that Religion authorized that Practice; Seeing that God doth so severely forbid Sin, that a Man is not admitted to Penance after the first time; and that it seems to be a countenancing of Crimes when we show an unwillingness to have them punished.

St. Augustin in the 153d. Letter, answereth, That Bishops intercede for Criminals, be∣cause they hope they may amend: They abhorr the Crime, but they pity the Criminals: That Repentance having no place but in this Life, there is reason to intercede for the Guilty, lest by this finite Punishment which ends their life, they may fall into a Punishment that shall never end. So that none can doubt but that Religion approveth that Practice, since God himself, in whom is no Injustice; who seeth what every Man is, and what he ought to be, and cannot be mi∣staken in his Judgments, causeth his Sun to rise upon the bad as well as upon the good, and by his long forbearance invites Sinners to Repentance. That when Bishops by their Intercessions, have rescued any from the severity of the Judges, they put him to do Penance, that the Crime may not remain unpunished. For, saith he, a true Penitent hath no other prospect, than that the Evil which he hath done may be punished. That if there be any Persons whose Malice is so great, that after Penance, and being reconciled and admitted to the Holy Mysteries, they relapse into their Disorders, and sometimes into greater; then indeed, the Church admits them no more to do Penance, lest a Remedy, (which is so much the more profitable, that it is least exposed to the contempt of Sinners) should lose its Virtue, if it become more common: But yet, we despair not, of their Salvation, which they may obtain through God's Mercy, by being converted and altering their Life. Afterwards, St. Augustin alledgeth several Reasons in Equity, and several Examples, to shew, That we are not forbidden to intercede for Criminals; and that all Men ought to be inclined to Meekness and Pity. The principal Consideration which he makes use of, is the State of Man in this Life, which cannot be without Sin. For, saith he, Though the Sins which we commit, after the general abolishment in Baptism, are not of the same quality with those for which Men are separated from the Altar; yet they must be expiated, not by a barren Sorrow, but by a Sacrifice of the Works of Mercy.

St. Augustin acknowledgeth, That the Soveraign Power of Princes; the Power of Life and Death, and the dread of Punishments, are all necessary to restrain Wicked Men, and the Terror which these things strike into the Hearts of Men, is of great advantage, not only to the good, who by this means live securely among the wicked, but even to the wicked themselves; because whil'st their Hands are tied by the fear of Punishment, their Hearts may call upon God, and turn

from Evil to Good: For (saith he) they are not good Men, because they abstain from Evil through fear of Suffering; for Fear does not make Men Good, but only the Love of Righteousness.

He tells us further, That upon some occasions, it is Mercy to Punish; and in others, Cruelty to Forgive: Sicut enim est aliquando misericordia puniens, ita est crudelitas parcens. He speaketh at last, of Restoring Stoin Goods, or such as are ill gotten: And concerning these, he saith, (1.) That it is a Mockery, not to do Penance; not to restore, when it is in our power, the Goods that are gotten by those Crimes for which we pretend to do Penance. (2.) That though a Judge may, without Injustice, appoint Punishments to oblige a Thief to make Restitu∣tion; yet one may intercede for him, not to prevent restoring what is taken away, since we bind them to it by the dread of God's Judgments, and debarr them from the Communion till they have done it; but only by way of preventing unnecessary Cruelty against a Man that is supposed not to be in a capacity of making Restitution, or not fully convicted of the Theft. (3.) That when we have not evident Proofs that such a one is possessed of our Goods, it is better to hazard losing them, though perhaps he is guilty, but denies it, than to torment and put him to Death, per∣haps unjustly, if he hath them not. An excellent Caveat to teach Masters not to be too for∣ward to seize upon their Servants, merely upon Suspicion. (4.) That Lawyers may take Money for their Advice in a just Cause, but not Judges to do Justice, nor Witnesses to give Testimony to Truth: and that both are exceedingly guilty when they take Money; the one for an Unjust Sentence, and the other for a False Witness. (5.) That Lawyers having taken Money ••o defend an ill Cause, or to blind the Judge, are obliged to make Restitution, as well as the Witnesses or Officers, who exact Fees beyond what belong to their Places. (6.) That Estates gotten by Stealth, False Accusation, or Oppression, ought to be restored; and that it is not enough, to bestow them upon the Poor. (7.) That in some sence it may be said, That wicked Men have Nothing, but that All things belong to the Faithful.

For (saith St. Augustin) whatsoever we have which we have no Right to, belongs to another, and we have Right to nothing but what we justly possess; and we possess nothing justly, but what we possess as we ought: and all that we possess not as we ought, is another's; and we possess nothing as we ought, if we make not good use of it▪ So that wicked Men never possess any thing as they ought; and good Men enjoy it so much the more justly, because they love it less.

Strange Conse∣quences would follow from this Position, had not St. Augustin added this Restriction imme∣diately;

But their Iniquity is tolerated, who possess not this World's Goods as they ought; yea, Laws are established to secure their Possession; and are called Civil Laws, because that by them Civil Society is preserved; not by obliging them to use those Goods as they ought, but by preventing their abusing them for the Oppression of others.... Yet we have respect to these Humane and Temporal Laws; and our Intercessions never go so far, as to hinder the restoring of what is ill gotten, according to the Laws.

The 154th. Letter is from Macedonius; who sendeth St. Augustin word, That he had done what he desired; and, That he had read the Three First Books of The City of God, which St. Au∣gustin sent him.

St. Augustin answers him in the 155th. wherein he discourses of Happiness; shewing, That God is the Spring of a happy Life, and that true Vertue consists in the Love of God:

Vertue (saith he) is nothing else but the love of what ought to be loved: To know how to make a good Choice, is called Prudence; not to be turned away from it, for any Evil, by Pleasure or Pride, is called Fortitude, Temperance and Justice. Thus God is the chiefest Good: so that to love any other thing more, or as much as him, is not to love our selves; for our Condition is so much the more happy, as we approach with greater violence towards that which is best.

These four Letters were written immediately after St. Augustin had composed his three first Books of The City of God; which were compleated in 413. before the Fourth and the Fifth, which were published in 415.

The 156th. Letter was written from Syracuse, by one Hilary; who desireth St. Augustin to let him know what he should think of certain Propositions, set forth by some at Syracuse; That

it is in Man's power to keep himself pure from all Sin; That it is easie for him, if he please, to keep the Commands of God; That Men are born without Sin, and by consequence, that it is inconsistent with the Justice of God, that Children dying before Baptism, should perish; That rich Men cannot enter into the Kingdom of God, without renouncing their Riches, and selling all they have, and giving it to the Poor; And that whil'st they keep them, all the good Works they may do, according to God's Law, will profit them nothing: And lastly, That we ought to Swear in no case.

He asketh further, Whether the Church withoutspot or wrinkle, spoken of by St. Paul, is that to which we now belong, or that which we hope to make up one day with the blessed in Heaven. This Hilary, of Syracuse, is very like that Hilary who joined with St. Prosper to refute the Semi-Pelagians, and who writ to St. Augustin the 226th. Letter; both were Lay-men, since St. Augustin calleth them Sons: They were both great Enemies of the Pelagians, Disciples and great Admirers of St. Augustin: The Style of both Letters seems to be the same, which makes it probable that they were both written by the same Person.

Be that as it will, in the next St. Augustin answereth the Questions proposed in this Letter; which gave him opportunity to treat at large of Original Sin; Of the Corruption of our Na∣ture;

Of Justification, and of the Grace of Jesus Christ: And to prove against the Pelagians, (1.) That no Man can be free from Sin in this Life. (2) That no Man can fulfil the Law without the Grace of Jesus Christ, which is obtained by Labour and by Prayer. (3.) That Grace doth not take away Liberty; because the Will of Man is by so much the more free, as it is the more subject to Christ's Grace, and delivered from the Dominion of Sin: We should not think that Free-Will is destroy'd, because it needeth such Helps; on the contrary, it supposes that it subsists still, when we say that it hath need of help. (4.) That we learn of St. Paul, That all the Children of Adam are born in sin; and perish eternally, if they are not sanctified by the Grace of Baptism. Here he refuteth the Pelagians very fully; who answered, That Sin was not from Adam, but by Imitation: And he enlargeth upon the Opposition which St. Paul makes between Adam and Jesus Christ; between the Condemnation caused by the Old Man because of Sin, and the Justification which the New Man worketh in us by his Grace. Having handled these Points, he speaks occasionally against Coelestius, who had been both accused and convicted of those Errors which St. Augustin had lately refuted. Afterwards this Saint discourses against another Pelagian Error concerning Manners; and proveth, (1.) That to be saved, Men need not part with their whole Estate, and reduce themselves to entire Poverty. And lastly, he observes, That the Church here below consists both of Good and Bad. He adds further, concerning Swearing, That Men should avoid Swearing as much as possibly they can: That it is best, not to Swear at all; no, not in Truth; because those that are used to Swearing, are every moment upon the brink of Perjury: That it is a most dangerous thing to play with Oaths; but the surest way, is, never to Swear, and use only Yea and Nay. St. Jerom mentions this Letter in his Dialogue, written in the Year 415. and speaks of it as a Discourse newly pub∣lished. It was read in the Council of Palaestine, assembled in July, 415. as St. Augustin ob∣serves in the Book of The Acts of Pelagius, chap. 11. which shews that it was written in the Year 414.

The Subject of the 158th. Letter is as followeth; Evodius, Bishop of Uzala, having given an Account of a Young Man's happy Death, who had led a most holy Life, and had appear'd to some after his Death; proposes some Questions to St. Augustin about such Apparitions, and asks, Whether the Soul hath not a Body after Death? We ought not to forget that this Bishop, speaking of that Young Man's Death, observes, That in his Sickness he repeated Psalms, and in his Agony he made the Sign of the Cross upon his Forehead: That they buried him honourably, and for Three Days together Hymns were sung upon his Grave, and on the Third Day they offer'd the Sacrifice of our Redemption. At the latter end of this Letter, Evodius asks St. Augustin some other Questions about the difference betwixt God's and Man's Wisdom.

St. Augustin answers that Bishop in the 159th. and tells him, That this Question requireth much Labour and Study to resolve all the Difficulties that may be in it. But to let him know his Opinion in one word, He did not believe that the Soul did go out of the Body with a Body: That as to Visions and Apparitions, nothing can be said, without deciding after what manner an infinite number of different Idea's are raised in our Souls: which is a thing very hard to be comprehended; though it is certain, that such Representations are neither Corporeal Mo∣tions, nor Corporeal Qualities. He referrs Evodius to what he had said concerning that Matter, in his Book upon Genesis; and contents himself to tell him what happened to Gennadius, a Phy∣sician at Carthage; who doubting whether there was another Life, was convinced of it by a Young Man that appeared to him in a Dream; and made him apprehend, that since he did both hear and see him, though his Eyes were shut, and had no use of his Ears, that even so after Death, though he should have no bodily Eyes, yet he should see, and feel, and live.

The 160th. and 161st. are both by Evodius. In the first, he asketh St. Augustin what God is? and what is Reason? And in the Second, he desireth him to explain a Passage in his 137th. Let∣ter to Volusianus.

St. Augustin answereth both by the 162d. Wherein he tells Evodius, That he had not Time enough to answer those Questions, but he had already resolved several of them, in his Books of the Trinity; Of Free-Will; Of the Quantity of the Soul; and, Of True Religion. He confirms what he had said in the 159th. Letter, touching a Soul separated from the Body; and about Apparitions. And at last justifieth what he had said of the Incarnation to Volusianus; If a Reason could be given of that Mystery, then would it cease to be Wonderful: Were there an Example of it, it would not be Singular.

Though St. Augustin had signified to Evodius, That he was not at leisure to answer such sort of Questions; yet this Man proposes two more in his 163d. Letter: The former, concern∣ing the Original of Christ's Soul; and the other, about a difficult Passage in St. Peter's Epistle, where it is said, That Jesus Christ preached in the Spirit to the Spirits in Prison; which some time were disobedient, when the long-suffering of God waited in the days of Noah.

St. Augustin resolveth both these Questions in the 164th. Letter: And beginning with the latter, he saith, (1.) That no Man can doubt of Christ's Descent into Hell. (2.) That he did not deliver all Men from thence, but only such as he judged worthy to be delivered. (3) That almost the whole Church believes that Jesus Christ delivered our First Father; and some others think, That he brought out the other Patriarchs and the Prophets: But that it is more probable that these righteous Men were not in Hell, but in another Place, called Abraham's Bosom. (4) That

those just Men who were raised again when Christ died, did take again their Bodies to die a second time. (5.) In cannot be said, That Jesus Christ preached the Gospel in the other World, to those that were Incredulous in this Life. (6.) That that Passage of St. Peter, is not to be understood of the Spirits or Souls detained in Hell; but of the Spirits who lived in the days of Noah, whom the Word did then enlighten: So that St. Peter's meaning, in St. Augustin's Opi∣nion, is not, that Christ descended into Hell, to preach the Gospel to those who believed not, in Noah's time; but that Jesus Christ dying for us, was raised again by the same Spirit by whom he formerly preached, or by which he formerly instructed Unbelievers, in the days when Noah prepared the Ark, whil'st God's Patience waited and invited them to Repentance. (7.) That Christ's Birth was not defiled with Sin; and though he took in the Womb of a Virgin true Humane Flesh, yet was it not sinful Flesh, because Lust had no hand in forming of that Flesh. This brings him insensibly to the other Question, about the Original of the Soul. St. Augustin is still to seek about that Subject, and dareth not declare for any of the four Opinions that di∣vided the Christians at that time, but clearly disowns the Notion, That for the Punishment of some Sins committed in another Life, the Soul is cast into the Body, as into a Prison: But maintains, That it is certain that Christ's Soul was not subject either to the Death of Sin, or to Condemnation. All these Letters of Evodius, and these Answers of St. Augustin, were written not long after one another, after that to Volusianus, in the Year 414.

The 165th. is a Letter of St. Jerom to Marcellinus and Anapsychia: Wherein this Father having related the several Opinions about the Origination of the Soul, adviseth them to address themselves to St. Augustin, if they desired to know more. It is visible, that this was written before the former; because it is directed to Count Marcellinus, who was executed in 413. but it is placed here, because of its relation with the following Letter of St. Augustin, which is a Treatise upon the Soul's Original, dedicated to St. Jerom, and sent to him by Orosius, in the Year 415.

St. Augustin having observed, That the Soul cannot be called a Body, if by Body be under∣stood an extended Substance; though it might be termed Corporeal in another sence, if this Term be taken at large to signifie Substance in general: he proposes then to St. Jerom the several Opinions concerning the Soul's Original; starting some Difficulties upon that which St. Jerom seemed to approve best; yet it is that which we now hold, That Souls are created and put into our Bodies at the Birth of each Person. He insists particularly upon this, That it is difficult to make that consist with Original Sin, and with what the Church believes concerning Children that die without Baptism; and so he asketh of St. Jerom a Solution of these Objections, having answered the Reasons alledged against that Opinion which seemed most probable to St. Augustin. He takes notice, That the Innocents were honoured in the Church, as Martyrs.

The next Letter to St. Jerom, upon these words of St. James, ch. 2. v. 10. He that transgresses in one point, is guilty of all, was written immediately after the fore-going, as St. Augustin ob∣serves in his Retractations. He desireth St. Jerom to explain that Passage to him; and himself giveth an Explication of it, which he submits to St. Jerom's Judgment. He examineth the Stoicks Opinions, who taught, That all Sins were equal; and that of the Philosophers, who affirmed, That it was impossible to have any one Vertue, without being endowed with all. Having bandied these Questions on both Sides, he concludes, That though it were true, That One Vertue could not be alone; yet it would not follow, That All Sins were equal: But how∣ever, it is not true, That all Vertues must necessarily be joined together: because Vertue being no other thing than the love of what one ought to love, a Man may have more or less of this Love; for no Man can attain to perfect Charity in this Life. This being supposed, he saith, That whosoever transgresseth the Law in One Point, is guilty of breaking the Whole; because Sin is against Charity, and Charity is the fulfilling of the Law. But from hence it doth not follow that all Sins are equal; because that though every Sin violates Charity, upon which the Law dependeth; yet that hinders not but that a Man is more or less guilty, according as the Sins he commits are greater or less. In a word, There is more or less Sin in us, according as there is more or less Charity; and we shall never be perfect in Charity, before we are delivered from the weakness of this mortal Flesh. Lastly, We ought not to despise small Sins, or daily Faults; but ask God Pardon for them, and blot them out by constant Prayers, and good Works. Whosoever should neglect to expiate them; and who thinking himself over∣righteous, should ask of God to be judged without Mercy, would doubtless come to Christ's Iudgment-Seat overwhelm'd with Sins that would weigh him down, and would find no Mercy.

The 168th. is a Letter of Thanks, which both Timasius and James return to St. Augustin, for his Book of Nature and Grace, composed in 415. which was dedicated to them.

In the 169th. St. Augustin answereth Evodius about two Questions which that Bishop had put to him; one concerning the Trinity; and the other about the Dove, under whose Shape the Holy Ghost appeared; and there he explains the Faith of the Church, concerning the Trinity and the Incarnation, very clearly and exactly. This Letter is of the same Year with the Book of Nature and Grace; that is, in 415.

The next Letter, in St. Augustin's and Alypius's Name, is upon the same Subject: There they instruct Maximus the Physician, who was newly converted from the Arian Heresie; and exhort him to reduce those to the Faith whom he had led into Error.

The next is a Note from St. Augustin, and Alypius, to Peregrinus, a Bishop; whereby they desire him to give them an Account of what Success their Letter to Maximus had; and not to be offended at the length of their Letter, because they used to write such to those Persons, whom they esteemed most. This Peregrinus not being made Bishop before the Year 413. it is likely both these Letters were not written before 415.

The 172d. is an Answer of St. Jerom to St. Augustin's 166th. and 167th. Letters. There he commendeth what St. Augustin had writ, and excuseth himself from making any Answer. This Letter was brought by Orosius, in 416.

The 173d. is directed to Donatus, a Donatist Priest, of the Town of Carthagena, in the Diocess of Hippo, who having been informed, That there was an Order to Arrest, and to carry him to Church, had purposed to throw himself into a Well. St. Augustin shews him, in this Letter, the Excess of his Folly; proving, That it is just to force them to do Good that are bent to do Evil. This Letter was written after the Conference at Carthage.

The 174th. Letter of St. Augustin to Aurelius, Bishop of Carthage, was sent with his Book of the Trinity, completed in 410.

The 175th. to Pope Innocent I. is not a particular Letter of St. Augustin's, but a Synodical Epistle of the Council assembled at Carthage in 416. whereby the Bishops of that Council, to the Number of 68. inform the Pope of what they had done in the Council against Pelagius, and Coelestius: How Orosius having delivered them the Letters of Heros, and Lazarus, against Pela∣gius, and Coelestius, after they had revised what they had done before at Carthage, Five Years since, against Coelestius, they had again Anathematized their Errours, to reclaim those that started them, from that Extravagancy; or, at the least, to Cure such as were infected already, and to preserve such as might be infected, in process of time, from the Contagion. They make the Pope acquainted with it, that so the Authority of the See of Rome, being joined with the Judgment of the African Bishops, might secure the Salvation of many, and call back, into the right way, those that had gone astray. They refute afterwards, the Principal Errors of the Pelagians, against Grace, and Original Sin. They add, That though Pelagius had been justly acquitted in the Council of Palaestine, yet now the growing Errour, that over-spreads the Church, ought to be Anathematized. Lastly, That though both Pelagius, and Coelestius, seem to disown their Errours, and have undertaken to deny that they ever owned them, and to af∣firm, that the Writings objected to them, are none of theirs; yet Anathema's ought to be pro∣nounced against any one who dares teach, and averr, That the natural Strength of Man, is suffi∣cient to avoid Sin, and to accomplish God's Commandments▪And that dares affirm, That Children need not be delivered from Perdition, by the Baptism of Jesus Christ; or, that they can have a share, in eternal Life, without that Sacrament.

The 176th. is likewise a Synodical Letter of the Council of Milevis, made up of 60 Numi∣dian Bishops, and Assembled at the same time with the foregoing. They exhort Pope Inno∣cent to use his Authority, to Condemn that new Heresie which was an Enemy of the Grace of Jesus Christ. They accuse Coelestius, and Pelagius, as the Authors of it; yet hoping that they will renounce their Errours.

Besides these Two Letters, St. Augustin writ a particular one in the Name of the Bishops, Aurelius, Alypius, Evodius, and Possidius, his Collegues, and familiar Friends; wherein he represents to him, That Pelagius having lived long at Rome, it was a thing of great Conse∣quence there, to Condemn plainly the Errour which he taught; and, that it were convenient to send for Pelagius, to examine him, and oblige him to make such a Confession of Faith, as might not be capable of an ill Explication; and to anathematize the Errours that were found in his Books. They refute likewise the Pelagian Doctrine, explaining the Difference be∣twixt the Law, and Grace; and shewing the Necessity of the Latter to fulfil the Command∣ments.

St. Augustin wrote again upon the same Subject, and about the same time, the 178th. Let∣ter to Hilary, supposed to be Bishop of Narbon; and the 179th. to John of Jerusalem, to whom he sendeth his Book of Nature, and Grace, with that of Pelagius, desiring, in exchange, The Ecclesiastical Acts; whereby it appeared, That Pelagius had been Justified; he means, the Acts of the Council of Diospolis. All these Letters are written in 416. Orosius being come back again, who brought from Palaestine, into Africa, Heros's, and Lazarus's Letters against Pelagius.

The 180th. to Oceanus a Gentleman of Rome, is also of the same time. This Man had em∣braced St. Jerom's Opinion about the Origination of Souls, and concerning an officious Lye. St. Augustin shews him, in few Words, the Difficulties that attend St. Jerom's Opinion, about the Origination of Souls, with the difference betwixt Tropes, or Metaphors, and Lying. He observes, That St. Jerom, with whom he had had a Dispute about that Subject, had altered his Mind in his Dialogue against Pelagius. He desireth Oceanus to send him a Treatise of that Fa∣ther, whereof Orosius had spoken to him, and wherein he treated of the Resurrection of the Flesh.

The 181st. 182d. 183d. and 184th. Letters, are Pope Innocent's Answers to those of the African Bishops; whereby he approves, and confirms all that was done in Africa, against Pelagius, and Coelestius; they are of the Year 417.

The 185th. Letter, is amongst those Discourses that St. Augustin mentions in his Retractati∣ons, where he calls it the Book of the Correction of the Donatists, against those who found fault, that the Imperial Laws were put in Execution to make them return into the Church. He di∣rects it to Bonifacius a Tribune, and afterwards Count in Africa.

Having shewed there the difference betwixt the Arian Heresie, and the Donatists Schism, he proves, That keeping within the Rules of Christian Moderation, the terrour of the Laws may be used to reduce Hereticks to the Church. He speaketh at large of the Cruelties which the Donatists, and particularly the Circumcellians exercised against the Catholicks. He refutes all the Reasons then alledged at large; which Reasons were now made use of, to perswade Men, that Hereticks are not to be reclaimed from their Errors, by Force, or Punishments. He says some Things concerning Penance, and Remission of Sins: That Baptism blots cut all Sins; and that, by Penance, they may also be remitted; and,

That if the Church hath or∣dained, That none of those, who have been under Penance, shall be admitted into the Clergy, or kept in it, this is only for the upholding of Discipline, least some should do Pe∣nance, out of Pride, with a Design to obtain Ecclesiastical Dignities; not that she would cast Criminals into Despair, how Guilty soever they be,▪ but that this Method is altered upon those Occasions, where the Business is not only to secure the Salvation of some parti∣cular Men, but to deliver whole Nations from Death. In which Circumstances, the Church hath remitted much of the Severity of her Discipline, to find a Remedy for greater Evils and for this very Reason, she dealeth thus with the Donatists: That she is satisfied if they expiate their Sin of Separation by as bitter Grief as was that of St. Peter; and she preser∣veth their Rank and Dignity among the Clergy.

That the Church practised this, when whole Nations were to be reclaimed from Errour, or Heresie: That Lucifer Calaritanus was looked upon as a Schismatick, for being of another Opinion: That the Sin of the Holy Ghost is not Errour, or Blasphemy, since it would thence follow, that no Heretick ought to be admit∣ted to Penance, or obtain Remission of his Sin; and that, by this, no other thing can be un∣derstood but final Impenitency. St. Augustin observes, in his Retractations that he wrote this Letter at the same time that he composed the Book of The Acts of Pelagius, in 417.

The 186th. Letter of St. Augustin, is written to Paulinus, Bishop of Nola; not to Boniface, as it is entituled in some Manuscripts; siince it is quoted as directed to Paulinus, in the Book of the Gift of Perseverance, Ch. 21. and by St. Prosper, Ch. 43. against Cassianus his Conferen∣ces. And indeed, St. Augustin quotes a Passage out of a Letter, from the Person to whom he wrote, which is found in the 8th. Letter of St. Paulinus' to Sulpitius Severus. This whereof we now speak, is written in the Names of St. Augustin, and Alypius, who was an intimate Friend of St. Paulinus, against Pelagius, whom this Saint had in great Esteem. In this Letter St. Augustin layeth open all his Principles, concerning Grace, and Predestination, and refuteth Pelagius his Notions. He begins with the Relation of what had been done against him in Africa, and sends Copies of it to St. Paulinus. Then he layeth down these Positions, That the Grace of Jesus Christ, that is necessary to enable us to do Good, is altogether of Free Gift; That God sheweth Mercy to whom he pleaseth; That he takes whom he thinks fit, out of the Mass of Corruption, into which Mankind is fallen, through Adam's Sin. He insisteth, par∣ticularly, upon the Example of Infants, whereof some are saved through God's Mercy, and others damned, because of Original Sin. He refutes Pelagius's Opinion, touching the State of Infants, whom he supposes to be in a middle State between Heaven, and Hell, which he cal∣leth Eternal Life. He proves, That Free-Will does not consist in an Indifference, to Good or Evil; for it is enclined to Evil, and cannot do Good, without the assistance of the Grace of God. He tells St. Paulinus, that Pelagius maintained the contrary in his former Books, that afterwards he seems to have retracted his Errours in the Council of Diospolis, whereof he had received the Acts; and then he dissembled again sometimes, confessing the Necessity of Grace, and often affirming, That the Will had Power of it self to abstain from Sin: So that God's Assistance, in his Opinion, was afforded us over and above, to enable us to do that which is good with the greater Ease. These are the Opinions refuted by St. Augustin in this Letter, where he urges a Passage from a Letter, written by St. Paulinus, to convince him, that he ought to reject them, and condemn Pelagius.

The next Letter to Dardanus, is a Didactical Treatise, mentioned by St Augustin in his Re∣tractations. There he shews how God is said to be Omnipresent, upon occasion of Two Questions, which Dardanus had proposed to him: The one upon these Words of Jesus Christ to the good Thief, This Day thou shalt be with me in Paradise; and the other, Whether Children have any Notion of God in the Womb. The former Difficulty is grounded upon this, That the humane Nature of Christ was not in Paradise immediately after his Death, because his Soul descended into Hell, and his Body was laid in the Grave. St. Augustin saith, That the Soul of Jesus Christ, may be said to have been in the same Place where the Souls of the Righteous were, which may be called Para∣dise. But he thinks it more probable, That this is meant of Christ's Divinity, which never ceased to be in Paradise. This puts St. Augustin upon treating of God's Immensity, whereof he speaketh after a very high manner; shewing, That we ought not to conceive of it, as of a Corporeal Extention. He discourseth, likewise, of the particular manner, how God dwelleth in the Saints, and in Baptized Infants that do not yet know him. And this leads him to the Second Question, about the Knowledge of Children that are yet in their Mother's Womb. He

affirms, That they have no knowledge, no, not after their Birth, and that the Holy Ghost dwelleth in them, and they know it not; whereupon he enlargeth upon Justification that is wrought by Regeneration, and speaketh of Birth in Sin, the Necessity of Baptismal Grace, and of Faith in Jesus Christ. It is evident by St. Augustin's Retractations, That this Letter was written in the Year 417. It is directed to the Praefect of Gaul, to whom St. Jerom wrote also a Letter.

The 188th. Letter to Juliana, the Mother of Demetrias, is a warning given to that holy Widow by St. Augustin and Alypius, not to suffer her self to be surprized by the hidden Poison in the Letter to Demetrias, whereof they did not yet know Pelagius to be the Author. He shews her, That this Letter ascribeth all to Free-Will; whereas the Principle of Christian Piety is to attribute all to God.

In the 189th. St. Augustin lays down several very useful and edifying Rules to Boniface, to live Christianly in the Profession of Arms; recommending to him, above all things, Charity towards God, and towards his Neighbour; as the Foundation of all Vertues. He shows, That to be a Soldier is no unlawful Profession, and that a Soldier may be a good Christian, if he be desirous of Peace, and goes to War with no other design but that of procuring it. And that Necessity alone ought to put him upon taking away his Enemy's Life, and that his own Will ought not to have any hand in it. That he ought to do no Injustice nor Violence, nor get Wealth by wicked means. At last, he advises him to remember, That every good thing cometh from God: It is not certainly known in what Year this Letter was written.

The 190th. to Optatus contains St. Augustin's Opinions touching the Original of the Soul. First of all he supposes Original Sin as an indubitable thing; Then he saith, That whereas he had written; that we may without danger be ignorant of the Soul's Extraction, it is with this Proviso, that we certainly hold, 1. That it is not of God's Substance, but a Creature. 2. That it is a Spirit, and not a Body. 3. That it is not placed in the Body for a Punishment of Sins committed in another Life. He saith afterwards. That no Man can be justified but by Faith in Jesus Christ, and that it was that Faith which justified the Patriarchs. He enlargeth also upon the free Predestination of God's Elect, which is the choice that God made of them to take them by his Grace out of the mass of Perdition, and upon the eternal Death of Children dying be∣fore Baptism. Lastly, He endeavours to prove, That if we reject Tertullian's gross Opinion, who supposed the Soul to be Corporeal, the Notion of the Propagation of Souls agreeth best with Original Sin, though it hath some Difficulties. He observes, That it was the most general Opinion in the West, and he believes it more probable, than that of constant Creation; yet he dares not decide any thing upon this Matter, neither will he condemn the Pelagians for holding this latter Opinion; But because they draw from it a Consequence against Original Sin, he speaks of the Condemnation of Pelagius's Doctrine by the Popes, Innocent and Zosimus, and quotes a Letter of the latter which is not extant: St. Augustin writ this Letter at Caesarea, where he dwelt some time after the Council of Carthage, in the Year 418. There are these two curious Sentences: The first, We make our selves unworthy of Knowledge, if we desire that others should believe that we know them, when we are ignorant of them. The second, It is rashness to decide by Conjecture what Reason doth not discover, and what the Holy Scripture doth not clearly teach.

In the 191st. Letter, St. Augustin congratulates Sixtus the Priest, afterwards Bishop of Rome, who was suspected to have been a favourer of the Pelagians, because he declared himself for Grace. He desireth him to beware of those, who not daring to set forth their Doctrine openly, did notwithstanding sow it secretly; praying him to reclaim those with Meekness, whom Fear kept in deep silence, but preserved still the same Venom in their Hearts.

In the 192d. he entertaineth Coelestinus the Deacon, afterwards Bishop of Rome, with the Duties of Christian Charity. He saith, That this Vertue is not of the Nature of those Things which cease to be after performance; for the more a Man performs Actions of Charity, the more Charitable he is. That no Man ought to want this Duty towards his Friends, since all Men are obliged to exercise it towards their Enemies: That Charity towards Enemies, is the way to make them Friends: for it makes us desire that they should become vertuous, which they can∣not be, unless they be in Charity with those that wish them so much good, even the same Cha∣rity that others have for them. That it is not with Charity as it is with Money: for the less we think to be re-imbursed, the more we love those that we give Money to; whereas the more desi∣rous we are that those should prove Charitable towards us, to whom we shew Charity, the more we love them. One may plainly see that this Letter is a Christian Complement wittily written. It was sent at the same time with the two next to Albinus, after St. Augustin's return to Hippo, whither he did not come till the 20th of September of the Year 418. for it ap∣peareth by the Acts of the Conference which he had with Emeritus, that he was then in Mauritania.

The 193d. Letter lately Published out of a Manuscript, is directed to Mercator, who is thought to be the same that writ against Pelagius and the Nestorians. St. Augustin having ex∣cused himself, that he had not given him an Answer sooner, by reason of his Journey into Mau∣ritania, shows him here, That since the Pelagians own that Children in Baptism believe through other Men's Faith, they may own likewise, That Original Sin is remitted to them, by reason of others believing. He addeth some proofs, of their being born in Sin; and that they cannot

enjoy Eternal Life without being Baptized. He holds Death to be a Punishment for Sin, and answereth the Objection of some Pelagians; who, to prove the contrary, alledged the Examples of Enoch and Elias, who died not. St. Augustin answereth, That it is probable that they shall die some time or other; but if they die not, it is by the special grace of God, who is able to re∣mit the Punishment of Sin no less than Sin it self. This Objection raises another that is better grounded: How can the Penalty of Sin remain, after the Sin is remitted? St. Augustin doth not resolve it here, but referrs us to his Book of Infant-Baptism. What followeth concerning the Resurrection, is taken out of St. Augustin's Answers to Dulcitius his Objections.

The next, which is the Second Letter to Sixtus Presbyter of Rome, was written some time after the former; He relates there the Pelagian Errors, which he refutes by confirming the contrary Doctrine. These Errors are, 1. That Free-Will can do no Good without God's help. 2. That God were Unjust, if he shew'd Mercy to some and not to others. 3. That God doth indeed afford help, but that is only to Merit. 4. That Faith, which is the beginning of Justi∣fication, depends upon Mens Free-Will. St. Augustin opposes to these Opinions St. Paul's. Do∣ctrine in the Epistle to the Romans; from which he concludes, That all Men are in the State of Perdition, and that God gives his Grace, and sheweth Mercy to whom he pleaseth; He oweth it to none, and they that receive it not, cannot accuse him of Injustice, since they are condemned either for Original Sin, or for those which they have added besides; That he grants not this Grace to Merit, since there are no Merits previous to Grace; That he hardneth the Heart, not by inspiring Malice, but by withdrawing his Grace. These are the Maxims laid down by St. Au∣gustin in this Letter, and which he confirms by the Example of Children dying either before or after Baptism, as it pleaseth God; and by what St. Paul saith in the Epistle to the Romans, of Jacob's Predestination, and Esau's Reprobation.

The 195th. is a Note of S. Jerom's to St. Augustin, wherein he calls him Happy, because he was hated by Hereticks for refuting them; and had in Veneration by Catholicks, for defending the Doctrine of the Church.

In the 196th. to Asellicus, St. Augustin having proved, That it is not lawful for Christians to observe the Jewish Laws and Ceremonies, treats of the Usefulness and Effects of the Law, and of the Necessity of Grace against the Pelagians. Donatus was Primate of Numidia when this Letter was written; he was in that Station in the Council of Carthage in 418, and the Pelagians were Condemned already.

The 197th. Letter is directed to Hesychius Bishop of Salona. St. Augustin endeavoureth to undeceive that Bishop, who fansied that the End of the World was at hand, showing, That that time is unknown to Men. He doth not believe it to be very near, because the Gospel had not yet been Preached throughout the whole Earth. Towards the latter end, he disapproves the fanciful Opinion of a certain Man, whom St. Jerom in his Commentary upon the Prophet Daniel, had accused of rashness, for affirming, That Daniel's Weeks related to the last, and not to the first coming of Jesus Christ.

Hesychius returns this Answer to St. Augustin in the 198th. Letter, That though none know∣eth either the Day or the Hour of the last Judgment, yet we may know whether it be far off, by the Signs, which Jesus Christ told us should precede his appearing; but however, it is an act of Piety to look for it, as near at hand. He answereth what St. Augustin had said, That the Gospel not having been Preached all the Earth over, it was not likely that the Day of Judgment should happen so soon. He answers it, I say, by shewing that the Apostle St. Paul had look'd upon that Prophecy as already fulfilled; and at last approveth of their Opinion, who believed that the Weeks spoken of by Daniel, were not yet fulfilled. One of the Reasons this Bishop grounded his Opinion upon, is that Jesus Christ foretelleth the Destruction of Jerusalem, and the End of the World at once: And he assures him, That the Son of Man will be at hand, when Jerusalem is destroy'd.

St. Augustin having received this Letter, writes back to Hesychius the 199th. Letter; wherein, after a long Discourse upon this Principle of Morality, That without enquiring when Christ shall come, we ought rather be ready to receive him when he cometh: He saith, That no place of Scripture doth mark the time of the Last Judgment, nor teaches whether it be near or far off. He refutes the Inferences which Hesychius had drawn from some Passages of Scripture; and shews, That Daniel's Weeks cannot be understood of Christ's last coming: And at last he di∣stinguisheth in the Prophecies in the 24th. Ch. of St. Matthew's Gospel, and in the 13th. Ch. of St. Mark, what concerns the Destruction of Jerusalem, from that which relates to the End of the World; and clears the Circumstances of those Predictions. Finally, he concludes, That we should have a care not to be mistaken upon that Question. That none is mistaken, but when he thinks he knows, and affirms what he knows not. He represents the Disposition of three sorts of Persons who wait for the Appearance of Jesus Christ; One believeth, That he will shortly come; The other thinks, That it will be a great while first; And the third confesses, That he doth not know whether he will come sooner or later. He saith thereupon, That the Notion of his coming quickly, is more according to our Wishes; but it is most dangerous if we should be deceived. He on the contrary, who believes, That Jesus Christ will not come so soon, but yet believeth, hopeth, and desireth his coming, cannot be deceived, but his Error will turn to his Comfort: As for the Third, who owneth that he knows nothing of it, he wishes for what the first promiseth, and if ready to bear patiently what the other puts him in fear of, and asserts

Nothing, is out of danger of being deceived. Experience hath taught us, That the Condition of the last is best, and to be embraced of all Men, until the Day of Judgment comes. These three Letters in all probability belong to the Year 418. or 419.

St. Augustin wrote the 200••th▪ Letter to Count Valerius, about his Books of Concupiscence and Matrimony, which he sent unto him after he had finished them in 418.

The 201st. is an Order from the Emperors Honorius and Theodosius, directed to Aurelius Bishop of Carthage, whereby they enjoyn him, to let all the Bishops know. That they must subscribe the Condemnation of Pelagius and Coelestius, whom they had expelled out of Rome; and that as many as through impious obstinacy should refuse to do it, should be deprived of their Digni∣ties, Banished for ever out of their Cities, and Excluded from the Communion of the Church. This Letter is dated the 8th. of June 419. At the latter end it is observed, That another like this was directed to St. Augustin, which shows, That the respect which the Emperors paid to the Dignity of the Church of Carthage, they paid likewise to the Merit and high Reputation of St. Augustin.

The 202d. is a Letter of St. Jerom's to Alypius and St. Augustin, expressing his joy for their Victory over Pelagius and Coelestius; and excusing himself for not having yet refuted the Books of one Anianus, a Pelagian. It is the same Anianus who translated some of St. Chrysostom's Ho∣milies, and dedicated them to Orontius, a Pelagian Bishop, condemned in the Council of Ephesus. Bede mentions a Letter of this Author directed to Evangelus, where he gives to those of St. Au∣gustin's Party the name of Traducians.

By the 203d. Letter, St. Augustin exhorteth Largus to despise the Goods of this Life, whereof he knew the Vanity by his own Experience, and to profit by the Mischiefs that happened to him. This Largus was yet Proconsul in Africa in 419. This Letter seems to have been written in 420. after his being recalled.

In the 204th. to Duicitius, St. Augustiii shews, That he had already fully answered the Do∣natists, and laments the fury of those Wretches that murthered themselves, when they could do the Catholicks no further harm. Upon this occasion he treateth of Murder, and shows, That it is not lawful for a Man to kill himself, nor any other that was desirous of Death; He Answers the Case of Razias, which is well told in the Maccabees, and was looked upon as a noble and generous Action, but not approved by him as Wise and Vertuous. This Letter was written in Gaudentius's time, and composed in 420.

The 205th. Letter to Consentius, contains the Explication of some Difficulties about the Na∣ture of glorified Bodies. Consentius had asked St. Augustin, whether our Saviour's Body, hath now Flesh and Bones, with the same parts and features which he had upon Earth. St. Augustin resolveth this question, saying, That Christ's Body is altogether such in Heaven as it was upon Earth, when he left it to ascend intoHeaven, and that it appeareth by the Gospel, that he had Hands and Feet, Flesh and Bones, as well after as before the Resurrection: That no mention is made of his Blood, and it is not convenient to ingage too far in those Matters, for fear of entring upon other very hard Questions, such as these; If there is Blood, is not there also Phlegm, Choler, or Melancholy, since the mixture of these four Humours make up the Temper of Humane Bodies: Yet St. Augustin denieth not but that these Humours may be in glorified Bo∣dies; but that we ought to have a care of believing them alterable and corruptible; whereupon he undertakes to show by the Testimony of St. Paul, that glorified Bodies shall be incorruptible and freed from all corporeal and earthly qualities. Consentius had asked likewise, whether those that had been baptized and died without Penance for Sins committed after Baptism, should ob∣tain Remission of them in a certain time. St. Augustin remits him to his Treatise of Faith and Good Works, where he had handled that Question. Lastly, Consentius desired to know, VVhether God's breathing upon Adam was his Soul. St. Augustin answers, That it was either his Soul, or that which produced it; but we must be sure not to believe that the Soul is any part of God. Consentius to whom this Letter is written, is the same to whom St. Augustin dedicated his Trea∣tise of Lying, composed in 420. It is probable, that, if this Letter be of the same time, it was written after his Book of Faith and Good Works, which was made in 413.

The 206th. is a Letter of Recommendation to Count Valerius in the behalf of Bishop Felix.

The next, is that which St. Augustin writ to Bishop Claudius, when he sent him his Books against Julianus, published after St. Jerom's Death in 421.

In the 208th. St. Augustin exhorts the Virgin Felicia, newly returned to the Church from the Donatist's Party, and Scandalized by some Bishops disorders; to continue always in the bosom of the Catholick Church, notwithstanding all those Scandals where she was afflicted. And this gave occasion to his Discourse of Good and Evil Pastors. It is thought, that the occasion of this Letter, was the Scandal given by Antonius Bishop of Fussala, mentioned in the following Letter, supposed to have been written in the end of the Year 422. but that is uncertain.

It is equally uncertain that the next Letter to Pope Coelestine is written by St. Augustin; some Criticks doubt it, 1. Because the Stile of this Letter is not, as they pretend, perfectly like that of the other Letters of St. Augustin. 2. Because it is found but in one only Manuscript of the Vatican Library, which is not above 200 Years old. 3. Because St. Augustin seems to speak there after a low manner, and unworthy of his wonted Courage. 4. Because it seemeth not to agree with the Opinions of St. Augustin, nor of the other Africans, about Appeals. 5. Because Coe∣lestine

could not threaten then to send Clerks into Africa, to see his Judgments executed, as he doth in this Letter; because Affairs in Africa were then in great Disorder, and the Emperors had not much Authority in those Provinces that were 〈◊〉〈◊〉 by a Tyrant. Yet it must be con∣fessed, That this Letter agrees exceeding well to the Customs and Manners of the African Church in St. Augustin's time and has a Character of Sincerity. However, If this Letter be truly St. Au∣gustin's he writ it in the beginning of Coelestine's Pontificat, since he begins it with congratulating his Promotion, which was compassed without Intrigues or Division. He speaks afterwards of Antonius his Business, whom he had ordained Bishop of Fussala, a Town in the Diocess of Hippo, where no Bishop had been before. This Man was brought up in St. Augustin's Monastery, and looked upon by him as a Man of great Probity: but seeing himself exalted to such a Dignity, he gave way to his Passions, lived disorderly, and greatly vexed the People that were under his Ju∣risdiction: being accused before the Provincial Council, he could not be convicted of the Sin of Uncleanness that was laid to his Charge; but it appeared that he had oppressed and tyrannized over the People intolerably: Thus the Judges finding not sufficient cause utterly to deprive him, and being withal unwilling his Fault should pass without Punishment, left him the quality of Bishop, upon condition that he should not perform the Functions thereof, nor have any Authority over a People whom he had used so unjustly.

To hinder the Execution of this Judgment, Antonins appealed to the Pope, who pretended a Right to receive Appeals from the Judgments of the African Bishops, though these contested his Right. This happened at a time, when they had bound themselves to see the Canons of the Council of Sardica, which the Pope had alledged, as the Canons of the Council of Nice, executed with this Proviso, Till they were assured that they were actually made by the Council of Nice. Antonius therefore obtained of Boniface a Letter, enjoyning that he should be restored, if he had truly stated his Case. He returned triumphing with that Letter. But the African Bishops regarded it not: And being threatned, that the Civil Authority should be made use of to make them observe the Pope's Orders, St. Augustin took upon himself to write this Letter to Coelestine, wherein he intreateth him by the Blood of Jesus Christ, and by St. Peter's Memory; who forbad the Pastors of the Church to exercise Dominion; not to suffer things to go to that extremity: telling him, That his Heart was so set upon that Business, That he would renounce his Bishoprick, if Antonius was restored at Fussala. He was not restored; and we learn by the 224th. Letter, That his Diocess was immediately dependant upon St. Augustin, though after∣wards we meet with a Bishop of that place.

Antonius flattered himself with these hopes, either that they would have degraded him from the Episcopal Dignity, or have left him in the Bishoprick. St. Augustin affirms on the contrary, That there are Examples of Judgments given, or approved by the Holy Apostolick See, whereby Bishops were Punished, without being absolutely degraded: He citeth three of the latest; That of Priscus Bishop of the Province of Mauritania Caesariensis, who was suffered to continue in his Bishoprick, being only barr'd from the Metropolitan Dignity, to which his Seniority might have promoted him in his turn; That of Victor, Bishop of the same Province, who was likewise excluded the right of Primacy, and with whom no other Bishop did communicate in his Diocess; And that of Bishop Laurentius, with whom they proceeded as they had done with Antonius of Fussala. St. Augustin might have alledged besides, those Canons which allow to Bishops the Rank and Honour of their Dignity, and yet deprive them both of the Function and Jurisdiction.

In the 210th Letter St. Augustin instructeth Felicitas and Rusticus how the Evils of this Life are to be endured, and gives them Rules for brotherly Correction. It is probable, that the occasion of Writing upon this Subject, was the Dissention which happened among the Virgins consecrated to God, spoken of in the following Letter, about their Superior, whom the Nuns designed to change. St. Augustin having reproved them for it, and exhorted them to Peace and Obedience, prescribeth them a most wise and prudent Rule of Life. This Letter was written after the Death of St. Augustin's Sister, who governed that Monastery at the time when most of the Donatists were re-united, in 424.

The 212th. is a Letter of Recommendation to Quintianus, in the behalf of an holy Widow named Galla, and of her Daughter Simpliciola, who carried about with them the Reliques of the Martyr St. Stephen.

After this Letter, comes the Act made at Hippo, upon the 14th. of September, 426. in the Church of Peace: whereby St. Augustin chuseth Heraclius the Priest to be his Successor and Co-adjutor, yet without admitting him into Bishop's Orders; and the People approve his Choice with their Acclamations.

The Occasion of the 214th. Letter is this: St. Augustin having been informed by two Bre∣thren of the Monastery at Adrumetum, that there had been some Disputes among the Monks of that Convent, about Grace and Free-Will; because, some willing to establish the Doctrine of Grace, went so far as to deny Free-Will: whereas the others acknowledging Free-Will, did confess notwithstanding, that it was assisted by the help of the Grace of Jesus Christ; approves of the latter Opinion; affirming, That he taught no other Doctrine, in his Letter to Saint Sixtus.

He again handleth the same Matter in the next Letter, directed to Valentinus, Abbot of the Monastery at Adrumetum, and to the Brethren of the same Monastery. He joined

to this Letter his Book of Grace and Free-Will, which he sent at the same time to instruct them.

Valentinus answered St. Augustin in the 216th. Letter: wherein, after he had thank'd him for his Letters, he gives him an Account how that Disturbance happened in his Monastery, by the Imprudence of five or six that were offended at those Discourses of St. Augustin, which Florus had brought from Uzala to their Convent. That Evodius, Bishop of Uzala, not being able to satisfie them, they came to him: That this Visit had produced a good Effect, seeing it brought to their Monastery such holy Instructions as his were, and had confirmed them in their Belief touching Grace and Free-Will. These Letters are of the Year 426.

The 217th. Letter of St. Augustin is written to Vitalis, to undeceive him of those Notions which he had then taken up; namely, That the Beginning of Faith was not a Gift of God, but the mere Product of Man's Will. St. Augustin refutes this Opinion, by the Prayers of the Church; by St. Cyprian's Testimony, in his Book of The Lord's Prayer; and by several other Passages of Scripture. Afterwards he explains the difference betwixt the Law and Grace; proving, That the True Grace of Jesus Christ, doth not consist in Natural Helps, or in Exter∣nal Graces. At last he proposes Twelve Articles; wherein he comprehends whatsoever he thinks necessary to be believed concerning Grace. The Twelve Articles are these:

I. We know, That before Men were born into this World, they had no other wherein they did either Good or Evil.... But descending from Adam according to the Flesh, they par∣take, by their Birth, of the Poyson of that ancient Death which he became subject to by his Sin; and that they are not delivered from Eternal Death, except they are regenerated in Jesus Christ through his Grace.

II. We know, That the Grace of God is not given upon the account of any Merit, either to Infants, or to Men that are come to the Age of Reason.

III. We know, That Grace is an Assistance afforded for evert Action, to those that have attained to the Age of Reason.

IV. We know, That it is not given to all Men; and that those to whom it is given, re∣ceive it, without having deserved it by their Works, or by their Will; which appears parti∣cularly in Infants.

V. We know, That it is out of God's mere Mercy, that it is given to those to whom it is given.

VI. We know, That it is by a just Judgment of God, that it is not given to those to whom it is not given.

VII. We know, That we shall all appear before the Judgment-Seat of Jesus Christ, that every one may receive either Reward or Punishment according to what he shall have done in the Body, and not according to what he should have done had he lived longer.

VIII. We know, That Infants shall not receive Recompence or Punishment, but ac∣cording to what they shall have done in the Body; that is, whil'st they were in the Body; that is, according as some have been regenerate, and others not.

IX. We know, That Eternal Happiness is ensured to all those that die in Jesus Christ; and that nothing is imputed to them of what they might have done, had they been alive.

X. We know, That as many as Believe in God, Believe willingly, and by an Action of their free Will.

XI. We know, That we ought to pray unto God for those that Believe not, that they would Believe.

XII. We know, That whensoever any of these embraces the Faith, we are to give God Thanks sincerely, and from the bottom of our Hearts, as being an Effect of his Mercy, and that when we do it as we are wont to do, we perform a Duty incumbent upon us:

These are the Twelve fundamental Points of St. Augustin's Doctrine of Grace; to the which he restrains the Faith of the Catholick Church about that Matter. He applieth them likewise to his particular Dispute with Vitalis, to know whether Grace goes before, or only followeth the Will; that is, Whether Grace be given us, because we will have it? as Vitalis affirms: Or, Whether the Will it self is not a thing which God worketh in us by his Grace? as St. Au∣gustin pretends that it followeth upon the Twelve Principles which he lays down. To shew this, the rest of this Letter is taken up; wherein he concludes, That the Beginning of Faith, Conversion, and a good Mind, comes from God, and not from Free-Will. This Letter, in all probability, is one of the last of St. Augustin's Works concerning Grace.

In the 218th. Letter St. Augustin exhorts one Palatinus to persevere and to proceed in Piety, and not to trust to his own Strength. This likewise is one of the last of St. Augustin's Letters.

The 219th. is a Letter written in the Names of Aurelius, St. Augustin, and Florentius, Bi∣shops in Africa, to Proculus and Cilinnius, Bishops in Gaul, concerning Leporius the Monk; who having been expelled out of the Diocess of Marseilles, because of his Errors about the Incarnation, made a Retractation of them in Africa; which was drawn up by St. Augustin, and sent to the Gallican Bishops with this Letter; whereby they entreat the Bishops to whom

they write, to 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 he had 〈◊〉〈◊〉 th••s•• Errors for 〈◊〉〈◊〉 they had expelled him. This Letter was written after the Books of Correction and Grace.

The 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 to 〈◊〉〈◊〉 〈◊〉〈◊〉; who being married again after the death of his fo••mer W•••••• was engaged 〈◊〉〈◊〉 〈◊〉〈◊〉 Business, and had committed very considerable ••aul•••• St. Augustin adviseth him by this Letter, to Contain, if he could persuade his Wife to con••en•• to it; an•• to 〈◊〉〈◊〉 〈◊〉〈◊〉 of his Authority, only to do good. This Letter is full of excellent in∣structions for Men of the Wor••d.

〈◊〉〈◊〉, a Deacon of C••••th••ge, de••••eth St. Augustin, by the 221st. Letter, to draw up a Catalogue of Heresies. St. Augustin excuses himself from doing it, in the 2••2d. The Dea∣con having again urged it by the 223d. he promises him in the 224th. to do it when he is at leisure. These Letters were written after his Book of Retractations, in 428.

The 225th. Letter is St. Prosper's▪ whereby he gives St. Augustin notice, That several Chri∣stians of Marseilles having seen his Works against the Pelagians, had believed, That what he taught concerning the Vocation of the Elect, was contrary to the Doctrine of the Fathers; and that they were more averse to his Notions, when they had read his Book of Co••••••cti•••• and Grace. Then he relateh their Opinions, and saith, (1.)

That they indeed acknowledge that all Men have sinned in Adam; and that our Salvation is not the Product of our Works, but of Grace, that works the same by the means of Regeneration: But they hold, That the Propitiation made by the Blood of Jesus Christ, is offered to all Men without Excep∣tion; so that as many as will embrace the Faith, and be Baptized, may obtain Salvation. (2.) That before the Creation, God by his Fore-knowledge, did know those that should Believe, and who with the succour of that Grace enabling them to preserve that Faith which they had once embraced, should maintain the same unto the end▪ and that he had predesti∣nated them to his Eternal Kingdom, foreseeing that after he had freely called them, they would make themselves worthy of his Election, and end their Life holily. (3.) That God calls all Men to the Faith, and to good Works, by his Instructions; and that Salvation is the Reward of those that are willing to do good. (4.) That whatsoever is said of the Decree of God's Will, touching the Call of Men, whereby it is said that the Elect have been sepa∣rated from the Reprobate, is fit for nothing but to inspire Men with Despondency, Idleness, Negligence and Lukewarmness; because it seems to no purpose to work, if the Reprobate cannot be saved, nor the Elect be damned. (5.) That thereby all Vertues are destroyed. (6.) That this Doctrine doth establish, under the Name of Predestination, a fatal and un∣avoidable Necessity, or forceth Men to say that Mankind were created of different Natures. (7.) That what is alledged out of the Epistle to the Romans, to prove, That Grace doth prevent the Merits of the Elect, was never understood in this sence by any Ecclesiastical Au∣thor. (8.) That some reduce that Grace which prevents our Merits, to the natural Faculties of Free-Will, and of Reason; by the good use whereof we arrive to that Grace which makes us to be regenerated in Jesus Christ. (9.) That God hath indeed resolved to communicate his Grace only to those that are Regenerate; but that all are called to partake of that saving Gift, whe∣ther it be by the Natural Law, or by the Preaching of the Gospel. (10.) That Men are as much disposed to Good as Evil: That the Spirit and the Will may equally turn to Evil; and, That Obedience or Disobedience to God's Command, wholly depends upon our Liberty. (11.) That Infants dying before the Use of Reason, are either saved or damned, according to what God foresees that they would have been, had they come to the Age of Acting and Deserving. (12.) That the same is to be said of the Nations which God hath not en∣lightned with the Light that is necessary to Salvation▪.

These are most of the Points of the Semipelagians Doctrine, and of the Objections which they made against that of St. Augustin. St. Prosper intreateth him by this Letter to refute these Persons Opinions, and to clear the Diffi∣culties proposed by them, telling him, That Hilary Bishop of Arles, a considerable Man, and much addicted to the Study of Spiritual and Ecclesiastical Matters; and who did much admire and approve St. Augustin's Doctrine in all other things, could not relish his Principles about the Decree of the Vocation of the Elect.

This is not that Hilary, who had been St. Augustin's Disciple, who writ at the same time with Prosper to St. Augustin upon the same Subject.

This Letter is the 226th. therein he gives a more particular Account than St. Prosper had done, of those Points of St. Augustin's Doctrine, that disturbed the Priests of Marseilles, of the Objections which they made, and of their Answers to those Passages of Scripture that were quoted by St. Augustin; which may be all reduced to these four Propositions. 1. That Man may believe, and desire to be healed, by the strength of his own Free-Will. 2. That when he is gone so far, God never denieth him his Grace. 3. That Election and Reprobation are Con∣sequences of God's Prescience, whereby he sees the Good or the Evil which Men shall do, or should have done if they had lived. 4. That Grace is not effectual of it self, and what help soever God affords to those that are Predestinated; it is still in their own Power either to make use of, or to reject it. Both these Letters were written in 429. after Hilary's promotion to the Bishoprick of Arles. St. Augustin answered them by his Books of the Predestination of the Saints, and of the Gift of Perseverance.

The 227th. to the holy old Man Alypius, is written upon the Conversion of two Pagans who had been baptized at Easter; The Name of the one, was Gabinianus; the other was a Physician

called Dioscorus, for whom God had wrought several Miracles, related by St. Augustin in this Letter. It is here placed among those that were written in 429. but the Date of it is uncertain.

The Date of the next to Honoratus is certain by Possidius's Testimony, who quotes it in the Life of St. Augustin; and affirms, That he writ it about the latter end of his Life; when the Vandals were almost Masters of Africa. He examines the Question in this Letter, Whether Priests, Clerks, and Bishops, may fly and forsake their Flocks in time of Persecution? St. Au∣gustin affirms, That there are but two Occasions upon which they are permitted so to do. 1. If the Persecutors designed Mischief to some particular Pastors by name, because then it is profita∣ble, even for the Good of the Church, for them to flee, and leave the others quiet. 2. When the Ministers of Jesus Christ meet with none that have need of their Ministery. In all other Cases, Pastors are obliged to watch over the Flock which Christ hath committed to them; neither can they forsake it without a Crime. This St. Augustin excellently proves in this Let∣ter, and in terms dictated by the Fire of his fervent Charity, and with Reasons supported by a Zeal altogether Divine. He represents the desolation of a Town which is like to be taken; and the Necessity of the presence of Christ's Ministers.

In such occasions, saith he, What flocking is there to the Church of Persons of all Ages and Sexes; whereof, some require Baptism, others Reconciliation, others to be put under Penance, and all crave comfort. If then no Ministers are to be found. What misfortune is that for such as go out of this Life, being Unregenerate, or not loosed? What Grief is it to their Kindred, if they be Faithful, that they cannot hope to see them with them in everlasting rest? What Crys, what Lamentations, nay, what Im∣precations from some, to see themselves without Ministers, and without Sacraments? If on the contrary, Ministers have proved Faithful, in not forsaking their People; they are help∣full to all the World, according to the Abilities which it hath pleased God to endue them with; Some are baptized, others are reconciled; none is deprived of the Communion of the Lord's-Body. All are conforted, fortified, and exhorted to implore by fervent Prayers the Assistance of the Mercy of God.

This Passage is very remarkable, since it shews what was the Church's Opinion at all times concerning the Necessity of Sacraments.

St. Augustin handleth two other Questions upon the same Subject: The First, Whether it be lawful for Pastors to flee in such Calamities, that they may preserve themselves for the Ser∣vice of the Church in more peaceable times. He saith, That they may do it if there be other Ministers, to supply their places, and who are necessary to the Church. The Second, if it hap∣pens that the Persecution were only against the Pastors, in this case they may flee; and whether is better, That the Church should want them by their going away, or be deprived of them by their Death? St. Augustin answers, That this Supposition is very extraordinary; That it seldom happens, that they aim only at Church-men; That in this case they might hide themselves. It is to be presumed, That as all the Laity shall not perish, so some of the Clergy may escape. That it were to be wished, that in such occasions some should fly, and others remain; Then it would be a fine thing, if among Ministers there should be a Dispute, who should stay behind, that the Church might not be forsaken. That to decide this Difference, it should be convenient to cast Lots, that none might go about to free himself from the necessity of staying, under pre∣tence of being more necessary for the Church than others.

He concludes with these words, We do what Jesus Christ, either Permits or Commands, if we withdraw when there are other Ministers to serve the Church. But when by our flight Christ's Sheep are deprived of the Food that is to sustain the life of their Souls, then we are hirelings.

The 229th. Letter is directed to Count Darius, who was sent into Africa to treat of Peace. St. Augustin wishes him Joy of that Employ. The Count gives him Thanks by the 230th. Let∣ter, and prayeth him to send him his Book of Confessions. This Saint satisfies him by the 231st. Letter, wherein he treateth occasionally of the love of Praise. He saith thereupon, 1. That Men ought not to desire Praises for that which is not praise-worthy in them. 2. That they should not propose to themselves as the end of their good Actions, to get Commendations from Men. 3. Yet they may desire the Praises of Men, for the sake of those very Men, because the Praises given to them, are profitable for others. 4. That such as find not in themselves those Vertues for which they are commended, ought to be ashamed that they are not what they are thought to be, and what they should be indeed; and this may make them desire to become such. 5. That on the contrary, if there be in them something of that which is commended, they are to give God thanks for it, and be glad to see that others have an esteem for Vertue. Towards the end of the Letter, he speaks of Prosperity and Adversity. The Caresses, saith he, of this World are more dangerous than its Persecutions, unless we look upon the Rest which we may enjoy here, as a means to make us lead a quiet and a peaceable Life in all Godliness and Honesty. This the Apostle commands us to ask of God: for if the heart be not full of Charity and Piety, rest and ease from the troubles of Life is but Perdition: and serves only as an Instrument or Provocation to Lust. If therefore we desire to lead a quiet Life, let it be only upon this account, that we may the better practise both Piety and Charity. These Letters are supposed to have been written about the latter end of St. Augustin's Life.